Patristic Wisdom: Looking to the Twenty-Second Sunday after Pentecost

Also there were many priests, because they were prevented by death from continuing. But He, because He continues forever, has an unchangeable priesthood. Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them. For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself. For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever. (Heb 7:23–28)

But these things were spoken of generally; but now they are separated by their particular kinds. It says, “If the high priest who was anointed sins, so that he makes the people sin, he will himself offer to the Lord for his sin a calf without blemish from the herd.” Terror and mercy are shown at the same time in the divine law. So finally, is no one safe, not even the high priest? And who is this high priest? He who was anointed; he who kindles holy fires on the divine altars, who sacrifices to God gifts and salutary offerings; he who intervenes between God and men as a propitiator. Not even he, I say, remains free from the contamination of sin. But see the mercy of God and understand it more fully as Paul teaches. For writing to the Hebrews, he says, “For every priest who is taken from men is appointed by men to offer sacrifices to God.” A little farther it says, “The Law appoints human priests who have weaknesses,” in order that just as they can offer for their own weakness, so also they can offer for that of the people. You see, therefore, the dispensation of divine wisdom. It sets up as priests, not those who could not sin in any way—otherwise, they would not be human—but those who ought indeed to imitate that One “who did not sin,” to offer sacrifices first for their own faults and then for the transgressions of the people.” But what is most to be admired in this kind of priest? Not that he may not sin—because that is impossible—but that he knows and understands his own sin. For he who thinks he has not sinned never corrects himself. In like manner, he is more easily able to pardon those who sin, whose conscience is disturbed by his own weakness.

For all these reasons, therefore, “He now stands before the face of God interceding for us.” He stands before the altar to offer a propitiation to God for us. As He was about to approach that altar, moreover, He was saying, “I will not drink again from the fruit of this vine until I drink it anew with you.” Therefore, He expects us to be converted, to imitate his example, to follow His footsteps, that He may rejoice with us and “drink wine with us in His Father’s kingdom.” For now because “the Lord is one who pities and is merciful,” He “weeps with those who weep and desires to rejoice with those who rejoice” with greater feeling than this Apostle. And how much more “this One mourns for those who have previously sinned and did not repent.” For we must not think that Paul is mourning for sinners and weeping for those who transgress, but Jesus my Lord abstains from weeping when He approaches the Father, when He stands at the altar and offers a propitiatory sacrifice for us. This is not to drink the wine of joy “when He ascends to the altar” because He is still bearing the bitterness of our sins. He, therefore, does not want to be the only one to drink wine “in the kingdom” of God. He waits for us, just as He said, “Until I shall drink it with you.” Thus we are those who, neglecting our life, delay His joy.

Origen, Homilies on Leviticus 2.3.1; 7.2.3